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The long history of Christian reflection does not share Mark Labberton’s confidence that “God so loved the world” means the rejection of power and worldly politics.

Headlines stressed French President Macron’s purportedly implied critique of Trump in his address to the United States Congress last week. But more significant is its continuity with the historical American-French friendship, however sometimes bumpy. Macron noted his speech was on the fifty-eighth anniversary of his predecessor President Charles de Gaulle’s 1960 address to the US Congress.

Christians recognize the power of speech; after all, God brought the world into being with a Word. What we say has the ability to shape reality. Sometimes harsh language says it best.

The US and South Korea should have contingencies ready in case negotiations with North Korea don’t go as planned.

Providence continues to look back at how American Christians thought through the challenges of World War II 75 years ago. In this article that Christianity & Crisis originally published on May 17, 1943, Henry P. Van Dusen proclaims that the postwar peace would rely on international consensus.

Christians should remember this: any political theology that treats its own people as a divinely chosen political community treads on heretical soil.

Both the Jacksonian and Progressive persuasions that Michael Doran describes exhibit symptoms of secularized politics. Neither articulates a truly Christian view of politics or foreign policy.

Just war theorizing has typically left the issue of national honor untouched, although warriors and statesmen routinely emphasize the importance of vindicating the sacrifice of the fallen. Does prolonging a war in order to assuage or vindicate national honor comport with the just war tradition?

From the ashes of both Bryan’s ignoble isolationism and Wilson’s utopian universalism rose the school of Christian realism advocated by Reinhold Niebuhr.